Likutei Moharan 6:6/ליקוטי מוהר"ן ו׳:ו׳

16. This is the explanation:

2Rabbah bar bar Chanah recounted: One time we were traveling in the desert and we saw these geese who were so fat that their plumes shamitan (fell off) . Rivers of oil were flowing from beneath them. So I asked them, “Will I have a piece of you in the World to Come?” One lifted a foot towards me and one lifted kanaf (a wing) towards me. When I came before Rabbi Elazar, he said to me, “In the Future, the Jewish people’s judgment will be on their account” (Bava Batra 73b).

3[traveling in the desert] — [Rabbah bar bar Chanah] set out to investigate the fine trait of humility, when a person considers himself as a desert to be tread upon (Eruvin 54a) —everyone steps on him.

4He saw ChaKhaMim (Torah sages). This is an allusion to geese, as the Sages taught (Berakhot 57a): Anyone who sees a goose in his dream can anticipate ChoKhMah (wisdom).

5their plumes shamitan, fell off — Rashbam translates [gadfayhu (plumes) as] NoTZot (feathers). This alludes to controversy and insult, as is written (Deuteronomy 25:11), “If two men yeNaTZu (get into a fight)….” The [chakhamim] do not pay attention to the controversy or insults directed at them. They hear themselves ridiculed and yet do not retort. As a result of this silence they are called sages, because silence is a fence for wisdom (Avot 3:13). {Silence is also the aspect of Keter. }

6This is the term ShaMiTan, as is written (Deuteronomy 15:2), “Every creditor will ShaMoTe (remit) any debt owed him”—i.e., a person should not demand satisfaction for his humiliation.

7And <this is> who were so fat, similar to (Deuteronomy 32:15), “… you grew fat and gross.” {In other words, [because of their humility the chakhamim] consider themselves to be in a state of “grew fat and gross.”} That is, as a result, they hear themselves ridiculed and yet do not retort. This, in order to repent for their transgressions, <corresponding to> (ibid.), “But Yeshurun grew fat.” {This corresponds to (Isaiah 6:10), “Make the heart of this people fat, stops up its ears, and seal its eyes: lest it see…,” because repentance must meet these three conditions.}

8Rivers of oil were flowing from beneath them — That is, by means of silence a person achieves kavod Elohim, which is the aspect of oil, as is written (Psalms 45:8), “You love righteousness and hate wickedness, therefore [the Lord, your Lord,] has anointed you….” And this corresponds to (ibid. 24:8,10), “The King of glory.”

9So I asked them, “Will I have a piece of you in the World to Come?” One lifted a foot towards me — This corresponds to “the earth is My footstool,” alluding to the lower point.

10and one lifted KaNaF, a wing, towards me — This is the aspect of the kisay, as is written (Isaiah 30:20), “Your Teacher will not KaNeF (cover) Himself anymore.” This alludes to the upper point.

11In other words, [the geese] showed Rabbah bar bar Chanah that he too had attained these spiritual levels.

12Rabbi Elazar said: In the Future, the Jewish people’s judgment will be on their account — For the Jews are called adam, <as is written, “For you My flock… are adam” (Ezekiel 34:31)>. And, the Holy One and the Jewish people are one (Zohar III, 93b). The Jews, who are called adam —< aleph - dome, as above>—will sit on the throne, as in, “upon [the semblance of] the throne, there was a form resembling an adam” Then, the Jews will provide judgment for all the world’s inhabitants—i.e., they alone will judge all judgments.